CHAYEI SARAH
Melachim I 1:1–31
Providence and Free Will

Throughout the ages, scholars have dealt with the question of Hashem’s
involvement in our lives and how it impacts on our free will. One intriguing facet
of this is the subject of Divine Providence. When Hashem wills something to
be, can we affect it or is it considered a foregone conclusion? This week’s
Haftarah touches on this profound subject and offers some pertinent insights
into helping us fulfill Hashem’s intended plan.

Securing Shlomo’s Predestined Reign

After Dovid Hamelech’s sudden aging and withdrawal from kingdom affairs, a weakness
developed in the monarchy. This opened the door to defiant groups and conspiracy.
Adoniyahu, a son of the king who was raised lacking a certain element of discipline,
seized the opportunity and groomed himself for the throne. This was in direct opposition
to Dovid, who had earlier committed to his wife Bas Sheva and made it known that her
son Shlomo would be his successor.
Dovid’s choice was rooted in a prophetic message that Hashem sent him that He
would grant him a son named Shlomo who would be his father’s successor. In
accordance to this prophecy, Dovid promised Shlomo’s mother, Bas Sheva, that Shlomo
would be the next king. Now, in Dovid’s aged state things took a sharp turn and the
defiant Adoniyahu slyly gathered a strong following and secretly set the stage for his
rulership. The king’s closest advisors discovered the plot and collaborated with Shlomo’s
mother to appeal to the king. Dovid understood the severity of the situation and
responded that day by ordering the immediate coronation of Shlomo. Adoniyahu’s
attempted coup brought about an unprecedented occurrence, and Shlomo Hamelech
actually succeeded his father Dovid in his lifetime.
Dovid’s immediate, drastic measure reveals a degree of uncertainty on his part
regarding Shlomo’s actual reign. Chazal address this concern and develop this problem
a bit further. In the verses following our Haftarah portion, we read that Dovid Hamelech’s
command to anoint Shlomo met great trepidation. The presiding member of the
Sanhedrin, B’nayahu, who was charged to participate in the king’s mission, responded to
his order and said, “Let it be Hashem’s will [that the coronation be successful].”
(Melachim I 1:36) Chazal question B’nayahu’s choice of words that reflect some degree

of doubt in the mission’s worthiness in Hashem’s eyes. Chazal are puzzled by
B’nayahu’s reservation and ask, didn’t Hashem inform Dovid from the outset that
Shlomo would be the next king? Since the prophecy was now in the midst of fulfillment
what could possibly interfere with it? Chazal answer that although Hashem’s
commitment was moments away from fulfillment, many impediments could occur prior to
its actual realization. (Bereishis Rabba 76:2)

Contingent Divine Commitments

These words teach us important principles about Divine Providence. We discover here
that even though Shlomo’s reign was pre-ordained by Hashem and conveyed to Dovid
there was no guarantee that it would occur. In the first place, any commitment of
Hashem to someone is contingent on the recipient’s performance. As we learned earlier
(in our comments to Parshas Noach) Divine blessings conveyed upon pious individuals
are subject to change. They are given in accordance to the worthiness of the individual,
and they depend upon his ongoing level of piety. If one upholds his perfect devotion to
Hashem, he remains worthy of his blessing, but if he deviates from his perfect path, he
no longer deserves his blessing. Chazal learn this principle from our patriarch Yaakov’s
unexpected fright regarding his pending encounter with his wicked brother, Eisav.
Although Hashem had earlier committed to Yaakov to protect him from all harm,
particularly from his wicked brother, Yaakov was concerned that he may have
unknowingly erred in some way and no longer qualified for Hashem’s miraculous
protection.
Apparently, Dovid shared a similar concern and feared that some minor error could
cause him to forfeit Hashem’s promise about Shlomo’s reign. Dovid, therefore,
immediately responded to Adoniyahu’s conspiracy and did all he could to secure
Shlomo’s reign. When the head of Sanhedrin, B’nayahu, saw Dovid’s concern, he
prayed that Hashem should bring Dovid’s plan of coronation to fruition. (Maharzu ad loc)
In addition, we learn from here, the role of human action in pre-ordained occurrences.
Although it was self-evident that Hashem wanted the pious Shlomo to succeed his father
rather than the defiant Adoniyahu, B’nayahu and the Sanhedrin were gravely concerned
about Adoniyahu’s interference with Hashem’s plan. Indeed, they sensed, in their
situation, the need for major assistance from Above, and they therefore appealed to
Hashem to bless their mission with success.

Mitzvah Impediments

Ramchal, in his classic Mesillas Yesharim, develops this concern and adds a significant

dimension to this subject. He sternly warns us not to delay any of our mitzvah
performances, and he states, “Whenever a mitzvah opportunity presents itself one must
immediately act on it because, there is no greater danger than this delay. Every moment
another impediment may arise and inhibit one from fulfilling the mitzvah.” Ramchal
supports his principle from B’nayahu’s blessing and the above words of Chazal and,
apparently interprets them in the following manner. Although Shlomo’s reign was pre-
ordained and providentially conveyed to Dovid, it remained subject to human action or
the lack of thereof. Because every mitzvah act is subject to opposition and to obstacles
that come in its way, it must be enacted as soon as possible. Ramchal adds that the
mere fact that one is lax in fulfilling the mitzvah may cause him to forfeit its opportunity.
In other words, Hashem’s promise to Dovid meant that He would arrange for Shlomo to
succeed his father. However, the actual succession depended on numerous factors, the
greatest of all being Dovid’s commitment to his promise and his extended efforts towards
its realization.
Ramchal’s message is that human action is always necessary to bring spiritual
matters to fruition. Even after Hashem promises special blessing, major effort must be
exerted to ensure that the blessing will materialize. When the pre-ordained moment of
Shlomo’s reign arrived, Hashem expected Dovid Hamelech to do everything in his power
to secure its happening. Dovid realized that any delay on his part could cause him to
forfeit Hashem’s promise, and he therefore ordered the immediate coronation of Shlomo.
Similarly, B’nayahu and his Sanhedrin understood that they must execute the king’s
order as soon as possible. Any delay on their part could give rise to unknown
impediments and jeopardize Shlomo’s reign. To this end, B’nayahu blessed the mission
of the Sanhedrin and entreated Hashem for its success. (Mesillas Yesharim, ch.7)

Yitzchak and Rivkas’ Pre-ordained Marriage

The above approach to pre-ordained circumstances sheds light on Avraham’s extended
efforts in this week’s Parsha. At the close of last week’s Parsha, Hashem informed
Avraham of the birth of Yitzchak’s preordained wife, Rivka. (Rashi on Bereishis 22:20)
The moment Rivka reached some degree of maturity Avraham took action to secure her
marriage to Yitzchak. Avraham summoned his devout servant Eliezer and charged him
with that vital mission. He bound Eliezer with a heavy oath to faithfully fulfill his master’s
command, and he sternly warned him to go directly to Avraham’s family in pursuit of
Yitzchak’s match. Avraham stressed and even reiterated that under no conditions should
Yitzchak marry a native Canaanite or leave Avraham’s homeland. Although Hashem
already informed Avraham that Rivka was pre-destined to marry Yitzchak, Avraham went
to great lengths to ensure that it would happen. Apparently, there were serious

impediments threatening their marriage.
Indeed, Chazal reveal that one of the impediments was the fact that Eliezer
considered his own daughter as a perfect candidate for Yitzchak. (Rashi ibid. 24:39)
Even after Avraham rejected Eliezer’s notion, he realized that Eliezer’s bias could inhibit
him from faithfully fulfilling his master’s mission. Knowing this, Avraham bound his pious
servant with a weighty oath to ensure the fulfillment of his mission. Avraham’s efforts
were fruitful, and Eliezer overcame every obstacle placed in his way and faithfully
fulfilled his mission. Chazal reveal that Eliezer was so devoted to his mission that in the
merit of his devotion he was emancipated and even blessed with longevity. (Yohel Ohr
Zohar, pg. 158) We learn from this that even after Hashem designated Rivka as
Yitzchak’s wife, it did not guarantee their marriage. Who knows what could interfere with
Hashem’s proposal?!

Nurturing our Blessing

We conclude from the above incidents the integral role we play in our pre-determined
circumstances. First of all, Hashem’s commitment is contingent on the recipient’s
worthiness and is always subject to change. In addition, although Hashem arranges for
His blessing to occur, its actual realization remains in the hands of its recipient. Hashem
provides ample opportunity for one to bring His blessing to fruition, but He does not
guarantee its occurrence. Even pre-ordained marriages are subject to opposition and
must be carefully nurtured until they materialize. In the same manner, Hashem may pave
the way for the performance of special mitzvah acts, but He never guarantees their
fulfillment. Chazal reveal that impediments are always awaiting us to prevent our
mitzvah acts from coming to fruition. As we have learned, we must do our part to ensure
our mitzvah performance by immediately engaging ourselves in their fulfillment thereby
securing their realization to the best of our ability.
In conclusion, Hashem has many great things in store for us, but they depend upon
our involvement and engagement. Hashem arranges the appropriate circumstances for
our blessing, but He leaves its development and realization in our hands. If we act on
our opportunity and develop it, Hashem brings it to fruition. In this way, our freedom of
choice and action assist our pre-destined circumstances to come to fruition. However, if
we do not lend a helping hand to the matter and do our part, our freedom of choice and
actions can cause us to forfeit our pre-ordained blessing.
Let us maximize our pre-ordained circumstances and actively develop our special
opportunities into abundant blessings from Hashem.
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